Luk. 12. 33. Or else the Lord takes from vs temporall riches to bestow vpon vs spirituall good things which he sees will not thriue nor prosper where the other are Or it may be he sees we are not able to manage outward riches but would doe some harme with thē grow proud contentious and quarrelsome or fall to some excesse and intemperance by them and therefore as wee deale with a childe who hath a staffe or a sword in his hand take it from him lest he hurt himselfe or some other with it so deales the Lord with his children Or if none of all these it may be the Lord takes away these outward benefits sets fire vpon the hedge which is about his childrē to make knowne the truth of grace in them that the Deuil and all the world may see and know their seruice to God is not mercenary but that they can loue and feare obey him as well in the want as in the plentie of these outward things yea and blesse God taking frō them as well as giuing vnto them Iob 1. 21. For as you heard grace fits their mindes to their estate so as they can be empty as well as abound therefore that little which they haue being sanctified and seasoned with grace is better than great riches to the wicked Psal 37. 16. Againe whereas you obiect that many wicked and gracelesse people haue a greater portion of these outward things thā Gods deare children It is not that God regardeth the rich more than the poore Iob 34. 19. but deales with them as it is said King Eutraples did with his enemies whō he most hated heaps most riches vpon them thereby to plunge them into tentations snares to fill them with many foolish noysome lusts that so they may pierce themselues thorow with many sorrowes 1 Tim. 6. 9 10. God oft-times giues honours and riches to the wicked in his wrath as he gaue Quailes to the Israelites so that their table is a snare before them and their prosperitie their ruine Psal 69. 22. Grieue not therefore at the seeming happinesse and prosperitie of gracelesse persons for whatsoeuer they haue they hold a wrong tenure they haue it with a curse and they must bee called to after-reckonings for it Only grace sanctifies things present and paues a way for future benefits If there were no more argumēts to proue the worth of grace me thinkes this should enhaunce the esteeme therof euen amongst worldlings Would they bee rich Would they leaue possessions behinde them to their posterity I know no better way than grace I haue beene young and am old yet saw I neuer the righteous forsaken nor his seed begging bread Psal 37. 25. Blessed is the man that feareth the Lord and delighteth greatly in his Commandements His seed shall bee mightie vpon earth the generation of the righteous shall bee blessed Psa 112. 1 2. and what followes after in the third verse Riches and treasures shall be in his house Fifthly it is only grace which makes vp Decayes and defects in Nature which all the things in the world cannot doe Arte may helpe Nature and in some particulars perfect Nature but it is only grace which makes vp the breaches and decayes thereof When a man hath liued to that age and fulnesse of dayes that his head and armes doe dodder through weaknesse his knees and thighes doe buckle vnder him as vnable to support his vnwieldy body when age and time haue worne out the edge and backe of his senses so that his eyes wax dimme as did Isaacs hee hath no more taste in his meat and drinke than had Barzillai and hee can no more distinguish the voice of singing or any melodie if grace be in the heart notwithstanding all these decayes in Nature he flourisheth in his age Psal 92. 12. The righteous shall flourish like a Palme-tree and shal grow like a Cedar in Lebanon vers 14. They shall still bring forth fruit in their age they shal be fat and flourishing The righteous will hold his way and hee whose hands are pure shall increase his strength Iob 17. 9. not of nature but of grace which supplyes the defects of nature Hee hath the eyes of faith to see the excellencie of a holy life to see the happinesse of his estate He hath the hands of faith to claspe about the promises to take CHRIST into his hart as Simeon took him into his arms He hath ears opē or if Nature hath played her part in them and they can receiue no more hee hath an hart open to heare what the Lord shal speake to his soule by his Holy Spirit His taste is fresh and liuely he findes sweetnesse in the holy ordinances of God more than in the riches pleasures and delicates of the whole world Nay which is more though his grinders cease and the doores bee shut without by the base sound of the grinding as Eccles 12. 3 4. he can heartily feed vpon the body and bloud of the Lord Iesus Christ and when they wax darke that looke out by the windowes vers 3. hee can without going vp to Pisgah as Moses did behold the Land of Canaan nay more than so he can looke Death in the face long for him as for a treasure and desire to lay downe his earthly tabernacle and bee with the Lord Christ Tell me then if all the art riches or pompe of the world is able to doe thus much no no it is the only prerogatiue priuiledge of grace to supply these naturall wants Sixthly it is only grace that giues vs a sanctified vse of all those things wee doe partake of for whatsoeuer it bee that any one doth enioy and possesse if he be a gracelesse person all these things good in themselues wil proue curses snares vnto him and such as wil further his cōdemnation in the day of Iudgement It is Grace which must sanctifie all parts of Nature al endowments gifts of body and minde The strength of Goliah the valour of Ioab the beautie of Absalom the wisdome of Achitophel the eloquence of Herod the honour and promotion of Haman and the riches of Diues all these were but snares thornes and curses to the possessours of them for want of grace to qualifie to sanctifie them Seuenthly and lastly herein appeares the excellencie of grace in that it paues the way and bringeth vs vnto glory Grace is the first fruits of glory and as it were the earnest of our eternall inheritance for all the gifts of grace bestowed vpon vs here do tend and make for the fitting and preparing of vs for glory hereafter Grace neuer finally or totally forsakes a man but brings him at last to that eternall inheritance lands him in the end in heauen his desired hauen There be many things of good vse and worth which are no lasting things there be many things both delightfull and precious but yet fading onely
and in the next verse He made vs accepted in his beloued Which places and diuers other doe plainly teach vs that all grace bestowed vpon vs is by the meanes of Iesus Christ He is the conduit-pipe in and thorow whom all grace runs from the Father vnto vs hee is the head which conueyes all spirituall life sense and motion into all his members which was typified by that Oyntment which ran downe from Aarons head to his beard and so to the skirts of his garment In him it pleased the Father that al fulnesse should dwell Coloss 1. 19. And of his fulnesse we receiue grace for grace Ioh. 1. 16. So that from hence wee may learne vnto whom we are to returne the praises of any good thing wee partake of whether alreadie exhibited or promised God in Christ is to be glorified for all Therfore such as sacrifice to their owne nets doe sacrilegiously rob God Christ of their due We are not able to thinke a good thought much lesse to speak a gracious word most of all vnable vnto any pious and holy work without Christ for without him we can doe nothing Ioh. 15. 5. It is God which worketh in vs both the will and the deed Phil. 1. 13. Not I sayes Paul 1 Cor. 15. 10. But the grace of God in me If God bestowes vpon thee any good which hee hath denied vnto others it is not because hee saw thee better or more worthy than another but because hee is pleased to bee more gracious and mercifull vnto thee in Christ than to another Againe here we learne whither to goe for such grace as is wanting in vs seek it from God through Christ What doest thou hope to finde it through thy seruice thy prayers thy good meaning or good works Away with these menstruous rags goe to God through Christ No man commeth to the Father but by him Ioh. 14. 6. All other hopes and helps without Christ are but as Aegyptian staues vnto which if a man leane they will strike into his hand and pierce him Make sure of Christ by beleeuing then sure of grace Want of true vnion and communion with Christ makes seeming grace in many temporizers to welter and come to nothing as standing pits shallow brooks drie vp in Summer for want of some fountain and spring to fill or feed them It followeth Forgiue vs our sinnes This also is euident Ephes 1. 7. By whom wee haue redemption through his bloud euen the forgiuenesse of sins according to his rich grace Hence it is that the Lord proclaimes himselfe Exod. 34. 6. Gracious mercifull forgiuing sins as if the fruit yea the excellencie of his grace lay in the forgiuenesse of our sinnes grace being illustrated in this act of forgiuenesse as much as in any other Benefits bestowed vpon vs though they proceed meerely from loue doe not so much magnifie the clemencie of the forgiuer as the setting downe by great wrongs and intolerable iniuries or requiting of euil with good Many a man will easily giue that cannot so easily forgiue Herein appeares the excellency of Gods grace in passing by our infinite and lothsome iniquities transgressions To say truly it is only grace which can forgiue forgiuenesse being a free and gracious pardoning of some fault committed and of some punishment deserued Besides the grace of God is the more to bee magnified in that it extends vnto all sinnes great as well as small and small as well as great For if God should forgiue some and not other some it would be thought that hee is either not so willing or not so able to remit all sin as some yes his grace reacheth to the forgiuenesse of all sin Coloss 2. 13. And yee which were dead in sins hath he quickned together with him forgiuing you all your trespasses So 1 Ioh. 1. 7. The bloud of Iesus Christ cleanseth vs from all sin the guilt of one transgression makes vs lyable to eternall torments and our sins haue beene multiplied they are like to the sand by the sea-shore innumerable yet grace is able to remit all Then are the Romanists foully mistaken First in saying that some sinnes need no forgiuenesse and secondly that some sinnes may be forgiuen without the free grace of GOD. Some sins they say need no forgiuenesse as Concupiscence which they make to be no sinne whereas in truth it is the spawne and seed of all sinne as Iam. 1. 14. Euery man is tempted when he is drawne away by his owne concupiscence and is inticed Againe they say that many veniall sinnes which are not done against but besides Gods commandement which are not acted with a peruerse minde with a rebellious heart against God these sins though they displease God yet they make not God displeased with the doer of them and therfore may be done away by our selues through the saying ouer a few Aue Mariaes or the doing of some work of charity or if that will not serue the turne a little Holy-water will wash away al filth or if that faile the breath of a Bishops blessing will blow away their sinne or if all these faile here a little Purgatory-fire hereafter with his Holinesse pardon will make them as cleane as need be Most horrible and blasphemous vntruths against the grace of God which alone is the prime cause and chiefe meanes of the forgiuenesse of all sin Esay 43. 25. I am bee that putteth away thine iniquitie for mine owne sake If thou hast committed any sin it must be forgiuen else thou shalt perish for the soule that sins it shall die Ezek. 18. 4. If sins be forgiuen God must doe it for this is a prerogatiue royal proper to the Lord Who can forgiue sins but God onely Mar. 2. 7. If God forgiues any sins it must be of his meere grace Eph. 1. 7. For his owne sake In the second place let the consideration hereof prouoke vs to vnfained and hearty thankes for that when our estate was so desperate our condition so damnable as there was no possibilitie of deseruing grace we were so farre indebted to the law of God as no way able to make satisfaction that then the LORD of his rich grace should forgiue all Suppose thou wert ready to be cast into prison by thy Creditor for a thousand pounds all thou hast to bee seazed vpon and sold and yet thy Creditour vnsatisfied at length in meere pitie hee should set thee free bestow great things vpon thee oh how would thy heart be knit to such a man thou wouldest thinke that thou shouldest neuer be able to require his loue God hath done ten thousand times more then so for thee how then art thou bound to loue him to praise him to tel vnto others what great things the Lord hath done for thee What all debts forgiuen all reckonings cleered and made euen betwixt the Lord and thee without any satisfaction made on thy part
the strictest manner yet he accounts all this but as drosse and dung as Phil. 2. 8. Gods worship and the performance of good duties through long vse may be growne into a very forme wanting zeale and all spirituall vigour or life in the performance of them and will you say that the bare naked and customary performing of good duties is a sure euidence of goodnesse in the heart of the doer of them No no thou mayest be a Pharisaicall Angell heare reade fast pray by the strength of thine education custom preuailing so far with thee as to necessitate the performance of pious exercises doing good duties because thou hast alwayes done them and not through the power and strength of true grace either inuiting thee or inabling thee vnto the performāce of them True and sauing grace comes not from nature good breeding but from spirituall regeneration from vnion and communion with Christ who is the Head which giues spirituall life and motion vnto all his members Euery gracious person is knit vnto Christ by ioynts and bands as Col. 2. 19. These ligatures are the graces of the Spirit by which euery good heart being conglutinate and graffed into Christ drawes daily from him such spirituall strength as inables him to the practice of good duties So that if grace be truly wrought in thee thou liuest in Christ as a siene in the stocke and Christ liues in thee as the root liues in the branches Then the minde and affection of Christ will be in thee thou wilt doe good duties not of forme but in faith in loue yea with a kinde of holy necessitie as if it were thy nourishment thy meat and thy drinke as Christ said To doe the will of thy Father which is in heauen Others also there bee which will outwardly appeare very forward in the performance of good duties they will not misse a good Sermon c. as if grace were truly wrought in them when as little or nothing at all is done by them in loue to the dutie but loue of themselues and to by if not base ends Some because they are brought into a family where the ordinances of God are daily on foot and where grace is in some request thinke and know that vnlesse they conforme to good duties and make some shew of godlinesse there wil be no abiding for them they shall be nothing set by wherupon they resolue to draw in the same yoke with others though good duties be in truth a very yoke vnto them and hold quarters with the rest of the family putting on a vizard of grace either to hedge in some fauour of their master mistresse or some other of the family or to be well esteemed of amongst the rest And there be others that wil be forward in the best things that so their masked godlinesse may bee a Lure to draw others to trade and commerce with them that so they may with the lesse suspition prey vpon the simplicitie and innocencie of honest harted people with whom they hope making a shew of godlinesse to haue negotiation Many such like there are who in truth are no other than painted and garnished sepulchers hauing within nothing but rottennesse and corruption Whereas true grace makes the childe of God to appeare and seeme to be godly because hee is so and to practise goodnesse for the loue of goodnesse and not of goods as many hypocrites doe A second and a maine difference betwixt sound and counterfeit grace is proceeding and growth false and counterfeit grace doth not cannot grow better better but stands at a stay or else is in some declension For euill men and deceiuers wax worse and worse deceiuing and being deceiued 2 Tim. 3. 13. wheras true grace is still of the mending hand and grows many wayes A gracious person grows first of all into more acquaintance with his owne heart he more and more sees and obserues his own vilenesse vnworthinesse for the more grace the more sight of our corruption as Abraham the more familiar hee grew with God the more hee humbled and abased himselfe This is one singular property of a good heart the more grace it receiues frō God the more disgrace it doth cast vpon himselfe in the sense of his owne vnworthinesse After that Iob hauing heard of God by the eare came to enioy a more cleare euidence of him by the eyes presently he abhorres himselfe and repents in dust and ashes Iob 42. 5 6. Paul after he had tasted of grace confesseth himselfe a blasphemer a persecutor c. Secondly a gracious person growes more and more into the hatred of old prankes courses He is ashamed and confounded for his former wayes Ezek. 36. 32. he will no more of his old wayes but sayes of them as Ephraim of his Idols Hosea 14. 9. What haue I to doe any more with Idols He sees before him a way of ioy and comfort vnto his soule beset with many sweet and precious promises adorned with many benefits and blessings his heart in now so fixed vpon this way that he growes more and more in loue with it all other wayes in comparison of it he hates and abhors he will not exchange the new for the old for all the world to boot Thirdly a gracious heart growes more and more into a longing for Christ As the Hart brayeth for the riuers of water so panteth his soule after Christ his soule thirsteth after him That fellowship and communion which hee hath with Christ in his holy ordinances is most sweet and comfortable vnto his soule and yet this hee knowes is but a glimpse of that comfort he shall partake of at the appearing of the Lord Iesus Therefore he longeth for that day knowing that whē Christ his life shall appeare then shall he also appeare with him in glory Coloss 3. 4. Now take an hypocrite and temporary professour at the best and it wil soone appeare that hee growes none of these wayes First hee growes not into acquaiutance with his owne heart for that doeth euery day more more deceiue him Secondly he growes not into a hatred of his old wayes for hee is still the same he was as rotten at the core as euer he was and as well pleased now with his lusts as before though haply for some by-respect he may seeme to forbeare them and hinder or suppresse the Paroxysme return of them Thirdly as for louing the appearing of the LORD CHRIST he doth it not he cannot doe it heartily whatsoeuer outwardly hee may make shew of for he cannot be ignorant of that which Christ hath said of hypocrites which say but doe not or doe all their workes to be seene of men and take Gods Couenant into their mouths but hate to be reformed that none of these shall escape the damnation that is to come The consideration of which things workes in them a dread of the dreadfull and terrible day of the Lords
if they faile or fall they beare downe his godlinesse vvith them whereas sound grace in an honest and good heart being built vpon a sure rock the foundation whereof is laid in Christ holds it out in all stormes he is no reed shaken with the wind no vvauering vveather-cock no time-seruer he knowes in vvhom he hath beleeued and therefore abides the heat of Summer the rage and violence of persecution he endures the frost in Winter all those crosses and losses vvhich befall him still runneth with patience that race vvhich is set before him Heb. 12. 1. So that it is with hypocrites and counterfeit professors as with many rotten worme-eaten peares and plummes in a garden looke vpon them vvalke by them and none so beautifull to the eye none so louely to behold as they but lay hands vpon them or shake the tree on which they grow and down they tumble presently whereas that fruit vvhich is sound though it make not so faire a shew hangs still for all your shaking Gods people in this are like the Cedars of Lebanon the stronger the wind blowes them the deeper root they take the surer they stand Now in a few vvords to apply that vvhich hath beene formerly deliuered concerning this point of difference let that vvhich hath beene spoken bee a meanes of sending vs euery one into the Closet of his owne heart let vs seriously search and try our selues that vve be not mistaken about the truth of grace It is a thing of the greatest consequence that can be I meane the triall of the truth and soundnesse of grace in vs for if we be deceiued in this one particular vvee are vndone for euer A man may be mistaken in outward things bee deceiued in vvorldly bargaines and yet neuerthelesse a happy man hee may haue his soule though he lose his substance but if he be gulled in the matter of grace he is irrecouerably miserable Doth it not then stand vs vpon as I said before to consider whether vvee be deceiued or not If there were plenty of washt gold stirring or great store of bad counterfeit siluer abroad euery one would looke vvhat he takes for feare he should be deceiued O my beloued brethren these are the dayes wherein many make faire shewes godlinesse is growne in appearance into some credit amongst vs almost euery body would be accounted religious but as for the power of Religion and the truth of godlinesse God knowes it is found in very few All is not gold that glisters all haue not grace that are taken and do also take themselues to be gracious A man may goe farre in outvvard appearance and yet goe to hell in the end for want of sauing grace As for example First a man may be free from grosse sinnes from scandalous crimes enormous vices yea euen loath and detest many euills as did the Scribes and Pharisees Luke 18. 11. Secondly a man may be strict in the duties of the second Table iust of his word true in his dealings as many ciuill persons and Gentiles doe by nature the things contained in the Law Rom. 2. 14. Cato and many other Heathens were admirable in respect of Morality Thirdly a man may set vp Gods seruice in his family and giue himselfe to fasting and prayer as the Iewes did Esay 58. 2 3. Seeke God daily know his wayes enquire of God in the ordinances of iustice as a people that would doe righteously Fourthly a man may set vpon the worke of reformation ioy in a good Sermon reuerence Gods faithfull Ministers as knowing beleeuing that they are such as feare the Lord and shew vnto him the vvay of saluation as Herod did Mark 6. 20. Lastly a man may leaue his old courses and companions as Simon Magus did Act. 8. he may be escaped from the filthinesse of the world through the knowledge of the Lord and yet returne with the dogge to his vomit and for want of sound and sauing grace bee damned in the end Now seeing it may be thus tell mee in good sadnesse if thou dost not think it to be a matter of great importance to search and trie thine owne heart How many thousands be there which come short of these things before-named and yet take vp their rest flatter themselues and speake peace to their owne soules resoluing to be no other desirous to bee no better and therefore neglect this duty of triall and examinatiō of themselues But assuredly a time vvill come vvhen the consciences of these people which are now cast into a deepe if not a deadly sleepe will be awakened when death iudgement and hell will present themselues vnto their view when their sins like toads will croake vengeance against them when Ezekiels book will be laid open before them where is written within without lamentations and mourning and woe then what howling what roaring what wringing of hands and breaking of hearts to consider that old and new sinnes doe bleed afresh before them and that many thousand thousand reckonings are to be cleered betwixt the Lord and them and they not able to answer one of many thousands Then when it will be too late they will crie out vpon themselues condemning their folly and madnesse that they so trifled away their time let slip the golden season of grace and mercy passed ouer their soules to Satan for momentany bables and vanities Tell me then my beloued in coole bloud if it be not a point of high wisdome to looke to this betimes not to trust our hearts too farre in this weightie matter seeing our hearts are aboue measure deceitful and as those lying spirits in the mouths of Ahabs false prophets wil flatter vs bid vs go on and prosper when we run to our owne destruction I beseech you therefore my beloued brethren by the tender mercies of God and in the bowels of the Lord Iesus I entreat you to looke to your selues in this one particular search and trie your owne hearts how things stand betwixt the Lord and you doe not desperately run on as many carelesse bankrupts do neuer minding to make euen with their Creditor vntil the Bayliffe hath gotten them vnder arrest if not carried them into prison Slight not ouer these things lest hereafter when it will bee too late you finde and feele that to be true which now you cannot be brought to feare Consider I say with your selues what sinne is aliue in you what lust is crucified in you whether your life be the life of grace and whether grace be truly begun and settled in you Doe not thinke these things are skar-crowes to mock children withall and so slight them ouer for I tell thee if thou canst not finde leasure to search and trie thy wayes that thou mayest turne vnto the Lord in seeking for grace and suing for mercy thou wilt not finde I feare leasure to escape the wrath of God hell and condemnation Of the Euidence of true and sound
Grace NOw I come to the third thing which in the beginning I propounded and that is to consider of the euidences of true sound grace the which before I come vnto it will not be amisse to let you know that the worke and truth of grace wrought in the heart of Gods childe hath in Scripture sundrie appellations though all signifying one and the same thing Sometime it is called Spirit as Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh Sometimes it is called A new creature 2 Cor. 5. 17. If any man be in Christ let him be a new creature Sometimes Calling as in diuers places of Scripture Rom. 9. 24. Euen vs whom he hath called 2 Pet. 1. 10. Wherefore brethren giue rather diligence to make your calling and election sure Sometimes Sanctification as 1 Pet. 1. 2. Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit All which places tend to this purpose to let vs know that we are then spirituall renued or borne againe effectually called and sanctified when the work of grace is truly wrought in vs Which work sooner or later more or lesse is wrought in euery one of GODS elect whereby he becomes purged from the former filthinesse of his flesh and spirit and sanctified throughout for as sinne like an Epidemicall euill diffused it selfe into al parts of a man as Wine or Beere put into a mustie cask is all equally tainted so grace if it enter into any it sanctifies him throughout it puts a spirituall life not into one or two parts but into the whole man renewing euery part and faculty of body and soule For grace comes into the soule as the soule comes into the body not infused by degrees though it be a maxime in Philosophy that the heart first liues which is not so to be vnderstood as if life were some while there when it is wanting to all other parts of the body but because the heart is the seat as it were of life and first of all moues manifesting life aboue any other parts of the body So grace is wrought at once though it growes by degrees being first weak as is a babe before wee bee strong men in Christ Know also that though grace once wrought bee infused into the whole man yet it shewes it selfe not alike in all faculties at all times because of the contrary habit of corruption which is stronger in some part and faculty of the body and soule than in other some yet if the life of grace be inspired it shewes it selfe more or lesse in the whole man This much I thought fit to premise to let you vnderstand that if the truth of grace appeare in any one thing though not in another or but weakely you may assure your selues that you are truly regenerate and so members of the Lord Iesus by spiritual vnion neuer after to bee rent off from him as more largely hereafter shall bee proued Now to the Euidences The first Euidence of grace THe first euidence of sound grace is a sanctified and sauing knowledge of Gods will reuealed in his Word I call it sanctified because it helps froward our Sanctification Iohn 17. 17. Sanctifie them with thy truth thy Word is truth and I call it Sauing because it tendeth to our saluation as appears Coloss 1. 9 20. This Knowledge some Diuines vpō good groūd doe make the prime and first worke of grace in Gods childe and the foundation of all other Hence Coloss 3. 10. The new man is renewed in knowledge By new man you are to vnderstand as was said before the worke of grace Hence it is that the Gospel is called the Word of life Phil. 2. 16. because it is a meanes of working perfecting this life of grace as 1 Pet. 1. 23. No life of grace therefore can bee where this Word hath not been I vnderstand of those that be of yeeres and capacitie to worke the knowledge of God and Christ Not that euery knowledge of God is life eternal for there is a Knowledge of God which profits not as may easily be proued First all they which beleeue God to bee such an Essence as may be expressed by any bodily likenes or the similitude of any creature know not God aright for if we conceiue God to be like any thing that may be imagined we fancy to our selues an Idol we are to conceiue of God by way of negation and to abstract him from all similitudes Esay 46. 5 9. Therefore Papists and all other which conceiue of God in a carnall and grosse manner know not God aright so gaine little benefit by their knowledge of him Secondly they that beleeue not God to bee the chiefe Good and the only thing to be desired loued and feared know him not aright Such as cannot say as did Dauid of the Lord Psal 73. 25. Whom haue I in heauen but thee I haue none in the earth to be desired in comparison with thee receiue little benefit by their knowledge of God Therfore all Mammonists and couetous persons which prefer their riches before God all Epicures and Bacchanalls which make their belly their God all voluptuous and sensuall persons which make their pleasures and honors their god know not God aright to their benefit and comfort Lastly all that know not God in Christ receiue no benefit by their knowledge of God To know God out of Christ is to know him to be a terrible and angry God taking vengeance vpon vs for our iniquities and transgressions Therefore if thou wouldest haue comfort by thy knowledge of God behold him in Christ see his iustice satisfied and his wrath appeased by that satisfaction and atonement which Christ hath made for thee so trusting to him for saluation which knowledge because almost euery one that liues within the pale of the Church seemes to haue we are to vnderstand that this knowledge if it be meerely theoricall will not saue vs for it may be in the temporary beleeuer and hypocrite therefore vnlesse this knowledge be sanctified it is no euidence of grace it profits not How then may wee bee assured that our knowledge is sanctified sauing By these effects First Knowledge if it be sanctified is operatiue it is a working knowledge it is no idle knowledge but reduced into practice Psal 86. 11. Teach me thy wayes O Lord that I may walke in thy truth Grace teacheth a man to put his knowledge in practice A gracious heart had rather doe and not know if it could bee than to know and not to do he desires to be taught that he might walke not that he might talke as too many doe Hence Dauid Psal 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart In saying he would keepe Gods Law it shewes he was no Temporizer in religion which turns with the wind and
vse of this point Is it so that sanctified knowledge is a sure euidēce of true grace this then may speake heauily first to the heart of all ignorant persons they must know that their condition is dangerous deadly damnable because gracelesse and it is gracelesse because they are ignorant wanting sauing knowledge An ignorant heart must needs bee a naughty heart because without knowledge the minde cannot be good Prou. 19. 2. What goodnesse can possibly be where Gods Spirit is not Ignorance doth manifest the want of the Spirit For the Spirit is giuen vnto vs that we might know the things that are giuen to vs of God as 1 Cor. 2. 12. Therefore when any know not the things of God needfull to bee knowne it is euident that they want the Spirit of God And yet how hardly can this be beaten into an ignorant head They will not beleeue they want grace or that the Deuill hath them in his snare or that they are taken captiue by him at his will yet thus they are vntill they bee brought to repentance That they may know the truth 2 Tim. 2. 25 26. O the lamentable condition of ignorant persons especially such as are folded vp in the mantle of their own conceitednesse for many of these though they bee ignorant of the truth yet the Father of lyes their lord master hath taught them to cauill against the Word and to lay downe execuses for themselues that they are not booke-learned that they haue no leasure or that they haue a good heart though they cannot talke as many doe that so he may with-hold from them the truth in vnrighteousnesse O the heauie doome that belongs to those that haue eyes and see not eares but heare not harts and vnderstand not that they might conuert be healed Esay 6. 10. This is the condemnation that light is come amongst them and they loue darknesse rather than light Ioh. 3. 19. The Lord Iesus shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeance to ignorant persons 2 Thess 1. 7 8. For as Hell is appointed to be the habitation of the wicked so this is the place of him that knoweth not God Iob 18. 21. Mee thinkes then this should set vp the price and worth of knowledge set an edge vpon our appetite and make vs call after knowledge and cry for vnderstanding To seeke her as siluer and search for her as for treasures as Prou. 2. 3 4. O the paines that men take the dangers they vndergoe in the mines to digge out and fetch forth siluer and treasure out of the earth vvhich vvhen they haue gotten they haue got iust nothing if we will credit Salomon nothing in comparison of knowledge For riches auaile not in the day of wrath Prou. 11. 4. Neither siluer nor gold shall be able to deliuer in the euill day Zeph 1. 18. Whereas if wisdome entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way Prou. 2. 10 11 12. Therefore aboue all gettings get knowledge aboue all increasings grow in knowledge 2 Pet. 3. 18. Therefore make we triall of our knowledge whether it be rightly qualified what vse thou makest of thy knowledge and whether thou doest improue it to Gods glory others benefit and thine owne saluation If thy knowledge a be barren and gracelesse knowledge woe worth the time that euer thou knewest for in some sort it may be applied to thee which the Preacher speaks Eccle. 1. 18. He that increaseth knowledge increaseth sorrow For thou shalt be beaten with many stripes Luke 12. 47. Consider therefore what life and power is in thy knowledge Many abound in knowledge but their knowledge is so weak and feeble that it is vnable to withstand any corruption or to keepe vnder any one sinne in them It is said of the Thessalonians That the Gospell was vnto them not in word onely but in power 1 Thess 1. 5. Would you know what is meant by power Euen that force wherwith God doth open the hearts of his Elect to beleeue and that strength of the Word wherby they are regenerate and made new creatures Hath thy knowledge manifested any such vertue and power in thee Then it is a sauing and sanctified knowledge else but a weak and vnprofitable knowledge Therefore that for time to come thou mayest haue thy knowledge more powerfull to subdue thy corruptions obserue these few directions following First consider with thy selfe wherefore God hath endued thee with knowledge euen to make thee to differ from others in thy life and practice and that thou shouldest bee a light vnto others Phil. 2. 15 16. That yee may bee blamelesse and pure and the sonnes of God without rebuke in the middest of a naughtie and crooked nation amongst whom yee shine as lights in the world holding forth the Word of life Thy knowledge should make thee a light Thrue light retaines its light in whatsoeuer darknesse it shines so thy knowledge if it be sanctified will teach thee to gouerne thy selfe to looke to thine owne feet and to direct thine owne wayes and if it fall out that thou beest cast amongst the children of darknesse yet their darknesse shall not be able to extinguish and put out thy light that is make thee goe or doe against thy knowledge but thy light will bee able to discouer their darknesse to guide and direct thee Againe true light as it hath light in it selfe and retaines that light not extinguished by others darknesse so doth it communicate light to others whersoeuer it shines others do or may partake of it receiuing benefit by it and comfort from it So thy knowledge if it bee sanctified will tend and bend it selfe to the edifying of others For the manifestation of the Spirit is giuen to euery man to profit withal 1 Cor. 12. 7. Euery good disposer of the grace of God as he hath receiued the gift will minister the same to others 1 Pet. 4. 10. Looke to it therefore thou hast much to answer for who hast receiued much knowledge and certainly if thou doest not good with thy knowledge thou wilt doe harme with it thy sin will be exemplary thou wilt draw on others vnto euill they taking heart and being emboldned by thine example as appeares 1 Cor. 8. 10 11. Now how will thy knowledge doe good to others if it doth thy selfe none as it doth not if sin be as powerfull in thee as if thou haddest no knowledge Secondly thou must side with thy knowledge against thy corruptions What good will a sword doe to any man if he take it not into his hand put strength vnto it Help thy knowledge to fight against thy corruptions take part with thy knowledge against thy lusts which fight against thy soule 1. Pet. 2. 11. Thy lusts are too strong of themselues adde
affections Psal 51. 6. passeth by all outward failings where the heart is vpright before him sincerity being a grace which makes al obedience sauour vvell to the Lords pallat Therefore that thou mayest be drawne to such a kinde of obedience consider of these motiues First know that vntil thou findest thy heart inclined and thy wil framed to this obedience which I haue formerly spoken of thou art no friend of Christs Yee are my friends saith Christ if ye do whatsoeuer I command you Many can bee content to receiue good by Christ and to account him their Iesus but few returne loue and duty vnto Christ by acknowledging him their Lord in keeping his Word obeying his wil doing whatsoeuer hee commandeth them Secondly thou wantest as hath beene formerly proued sound euidence of thy regeneratiō for whom God reneweth he sanctifieth throughout he fills him with the seeds of righteousnesse so as his life is fruitful in obedience Thirdly the richer thou art in obedience the more bountiful wil the Lord be in rewarding He that gained fiue talents had the rule ouer fiue Cities For euery one shall receiue according to his worke Rom. 2. 6. Fourthly and lastly this wil procure as you shal heare by and by outward prosperity it wil fetch in a rich portion of outward benefits and blessings Esay 1. 19. If yee be willing and obey yee shall eat the good things of the Land Now then to draw to a conclusion of this point seeing you haue heard of these euidences of true grace let me in the bowels of the Lord Iesus beseech you my brethren to goe home to your own hearts make there a diligent scrutiny and narrow search whether you finde these euidences in your possession or not Are the eyes of your vnderstanding enlightned with sauing knowledge Is thy knowledge rightly qualified Is it practicall or is it meerely theorical Is it a transforming knowledge moulding thee to the Word Is it such a knowledge as vents it selfe continually for the glory of God and the good of others Dost thou find thy heart by beleeuing knit vnto God through Christ louing him and fearing him for his owne sake as well as for his Christs sake Dost thou find the throat of thy corruption cut in thee and thy sins bleeding to death and gasping in thee Is thy heart set against euery euil way and thy soule delighted in the practice of that which is good Doth thy heart stoope to GODS Word and thou yeeld vp thy selfe to be at his command and that willingly cheerefully and in singlenes of heart fearing God Then blessed be the time that euer thou wert made acquainted with these high prerogatiues God hath done more for thee than if wanting these he had put vpon thee all the honour pompe and glory of the world But woe and alas how few are there in whō these euidences are to bee found Oh that such as want them had but eyes to see their misery and hearts to consider how full of vnconceiueable horror their consciences will one day be when they come to bee awakend perceiue how they haue trifled away the day of grace turned the grace of God into wantonnesse receiued the grace of God in vaine so as they haue no part in the inheritance either of grace or of glory Know and beleeue deare brethrē that things will not alwayes stand at this stay with you A day is comming wherein yee must lay down these earthly tabernacles of yours with them all your pleasures profits and honours when none of all these will stand you in any stead or afford you any comfort but will rather wanting grace to vse them aright increase your griefe sorrow A day will come wherein if these euidences be not in thee thy conscience will not spare to tell thee to thy face that wanting grace thou art a vessell of wrath ordained and prepared for destruction Oh the troubles sorrowes and feares into which in that day thy poore soule will be plunged for want of grace Oh what wouldest thou not then giue for one dram of grace How happy wouldest thou take thy self to be if thou hadst but a little time to redeem wherein thou mightest come to partake of the meanes of grace which formerly thou hast slighted ouer making no more account of them than of thine old shooes Thou wilt then cease to wonder at Gods faithful Ministers so inueighing against the neglect of grace and so vehemently pressing and vrging the necessitie thereof Thou wilt then say that a little grace were more worth than all the world beside and that they are only happy that doe partake of it Whereas the childe of God hauing tasted of Gods goodnesse and made partaker of his grace is filled with vnconceiueable ioy comfort finding himselfe deliuered from the power of darkenesse and translated into the Kingdome of Iesus Christ His conscience being purged frō dead works by the bloud of Christ his heart purified by faith he can looke death in the face take him by the hand and bid him welcome he can lye downe and rest in peace and in full assurance or if any doubtings through Satans malice do arise in hope of eternall life through Iesus Christ And this shall suffice to haue spoken of the euidences of true Grace I now come according to the method and order which in the beginning I propoūded to lay downe some grounds and reason Why Grace is the best thing we can partake of First because it is the onely thing which giues content to the heart and minde of a Christian in euery estate and condition whatsoeuer God hath placed him Contentment is the thing which euery one aymes at and desires in all his courses Why do men toile and moile in the world early and late thorow thicke and thin but to satisfie their minds in these outward riches Why do people follow and with vnwearied and vnlimited desires and affections hunt after the honors and pleasures of this world but to satisfie their desires and as they suppose to giue themselues content But this is a meere imposture of our wicked heart falsly thinking that our desires are satisfied with desiring when as the truth is they are increased Why doe men and women deck and adorne as they thinke whereas indeed they deforme their bodies with strange attire with costly ornaments but to giue themselues content and to please their mindes For if you aske them a reason of their practice they will tell you it is their pleasure so to doe But they deceiue themselues in looking for content in worldly things or to be satisfied with thē as appeares Esay 55. 2. Wherefore doe you spend money for that which is not bread and labour for that which satisfieth not Is it possible that vanity and vexation of spirit should giue content to the heart of man All things vnder the Sunne are no better no other than vanity if wee will beleeue the Preacher Eccles
grace to bewaile the want of grace and to be earnest with the Lord for a supply thereof If thou wert in any bodily want or necessity Towne and Countrey peraduenture should heare if not ring of it Thou canst heartily pray for and earnestly seeke out for outward necessaries food clothing fire c. But to whom dost thou make thy complaint of the want of grace Whereas grace being the most excellēt thing should in the first place be desired for thy selfe thy wife thy husband thy children c. If thou hast grace thou hast gotten a rich portion a great possession thy line is falne in a faire ground If thou seest grace wrought in the hearts of thy children thou mayest be freed from carefulnesse or seeking great things for them they haue a great a rich portion The Heathen could say that Vertue was a sufficient Dowrie And the Scripture saith The Lord wil not famish the soule of the righteous But how hard a thing is it for a Minister of Christ to beat this into the heads of people especially the poorer sort who most neglect grace and therefore they can rise early lye downe late and eat the bread of carefulnesse they can call and crie for these outward things for themselues and theirs but how few will stirre one foot or wet a finger for the obtaining of grace How many poore soules neuer had any one thought tending that way not so much as once dreame of the necessitie of grace and therfore trouble not themselues about it Let all such beware lest as a Captaine who finding one of his watchmen which kept sentinell asleepe cut off his head saying Dead I found thee and dead I leaue thee so the Lord cut off these with the sword of his wrath and vengeance leauing them for euer dead in sinne as he found them Thirdly if Grace be the most excellent thing why should wee not labour and striue to grow in grace as we are exhorted 2 Pet. 3. 18 An honest and good heart is neuer weary of increasing its stock of grace as worldlings are vnwearied in heaping vp transitory riches and lading thēselues with clay though sometimes it falls out that outward things haue their satiety and wee may bee cloyed with them whereas in grace there is no nimiety a mans heart cannot be cloyed nor clog'd with it Our life is a wayfare a walke no time of standing we must still forwards on and on as those that haue a great iourney to goe As the Lord said to Elias when hee found him sitting and sleeping vnder a Iuniper tree Vp eat thou hast a great iourney to goe 1 King 19. 7. So we haue a long way a short day to finish it in and therfore had need bestirre our selues to purpose Therefore as Paul said to the Thessalonians 1 Thess 4. 1. so I to you Now I beseech you brethren and exhort you in the Lord Iesus that ye increase more and more Grace in the heart of Gods child should be like the waters flowing from the Sanctuarie Ezek. 47. 3 4. which were at the first to the ancles and after to the knees and so to the loynes and at last to a great deep that could not be passed ouer Though grace below and shallow at the first in vs we should so nourish and cherish it that it may grow to ripenesse and full holinesse in the feare of God 2 Cor. 7. 1. Which that wee may the better doe obserue these directions First we must be careful to remoue away all euil hindring grace and secondly set vpon the practice of that good which will further it First of all we must be carefull to plucke vp root and rinde of al such weeds as may ouer-grow choak and hinder the prospering of grace One maine and ranke weed is spirituall pride and selfe-conceitednesse which growes too fast in the best soile being watered and cherished by the Deuill who when he cannot procure the childe of God to stoope to his lure and bite at his bait of impietie and profanenesse then labours he to poison him with his owne venome to puffe him vp and make him swel with pride of his gifts He will make him proud of his knowledge proud of his preaching praying c. yea rather than faile hee will make him proud of his humility proud that he is not proud Pluck vp this weed therefore for it much hinders grace God resisteth the proud and giueth grace to the humble He fills the hungrie with good things and sends away the full emptie Luk. 1. 53. Humble your selues therfore and the Lord will exalt you The more humble and lowly thou art the freer thou art from shaking and ouer-turning for wee see low houses stand fast when many loftie and high buildings are blowne downe fall The higher any hill or mountaine is the more barren it is for the dew and raine which waters the earth to make it fruitfull tarries not vpon high hils but fals down into the valleyes makes them fruitfull euen so the meanes of grace lighting vpon an high and lofty spirit do fall from him without soaking or entring into him whereas lighting vpon the humble and lowly they make him fertile for the humble he will teach his way Psal 25. 9. Another weede which must bee pluckt vp is selfe-confidence or securitie When Christians begin to beare thēselues vpon their own strength and to grow presumptuous the Lord oft withdrawes from them the strength of his grace and then downe they fall Dauid was too selfe-confident when he said I shall neuer be moued therefore God soone hides away his face and Dauid was as quickly troubled But of all other examples there is none for our purpose more remarkable than that of Peter who took it in foule scorne to be thought to be such a dastard and white-liuerd souldier yea such a false-hearted seruant as to forsake his Lord Master in greatest extremitie and therefore if you will take his word he will neuer flinch hee will die for Christ before he will deny him But when Christ fore-told his Apostles of their flinching from him if Peter had thus replied Lord it may be thou seest more into me and know'st my heart better than I know my selfe we are of our selues weake and fraile ready to pull in our heads vpon euery storme but Lord the spirit is willing though the flesh be fraile of our selues we can do nothing any further than thou wilt assist vs strengthen vs therefore with thy grace and then we will neuer flie from thee If thus Peter had answered Christ all had been well but being foole-hardy and selfe-confident the Lord sets him vpon his owne legs leaues him vnto himselfe and what became of this boaster at the word of a Maiden he denyes and forsweares Christ curses and damnes himself if euer he knew him Thus when Gods children grow carelesse too confident or are ouer-takē with a dead sleep